If there are levels for heaven, are there levels for hell?

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levels for heaven

What is understood from Quranic verses and the ahadith is that, similar to heaven,[1] hell has different levels, and sinners will be put into these levels depending on the number and type of their sins.
In a hadith from Imam Baqir about the verse: “لَها سَبْعَةُ أَبْوابٍ لِكُلِّ بابٍ مِنْهُمْ جُزْءٌ مَقْسُوم”[2] “It has seven gates, and to each gate belongs a separate portion of them.” the Imam says: “I have been informed that God has made seven levels for hell.”
The first level which is the highest is called “Jahim”. People at this level stand on hard rocks and their brains boil from the heat.
The second level is called “Ladhaa”. At this level, the heat peels off the skin of the feet, hands and head. The fire calls to itself the people who opposed God’s commands and gathered wealth.
The third level is called “Saqar”. In it is a fire that does not leave anything and nothing is immune from it. It completely changes the form of the skin. Nineteen angels are in charge of this level.
The fourth is “Hutamah” and from it rise flares the size of palaces. They rise so fast, as if they are yellow camels that disperse in every direction. Whoever is touched by them turns black, like kohl.
The fifth is “Haawiyah”[3] (falling to the Asfal al-Safilin, i.e., the lowest of the low) in which groups of people call out: “O Owner [the name of an angel there]![4] Help us.” When the angel comes to them, he brings yellow and red dishes to them in which is a bad-smelling water. When they drink the water their skin becomes like heated metal. Once they pick up the dish to drink from it, the flesh on their face falls into it due to its heat. This is what the following verse refers to: “وَ إِنْ يَسْتَغيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً” [5] “If they cry out for help, they will be helped with a water like molten copper which will scald the faces. What an evil drink, and how ill a resting place!” Whoever goes to that level of hell will be in fire for seventy years, and every time his skin burns, new skin will replace it.
The sixth is called “Sa’ir” in which there are three hundred tents of fire, and every tent has three hundred palaces of fire and every palace has three hundred houses of fire and every house consists of three hundred types of pain and torture caused by fire. This is what God is referring to when He says: “إِنَّا أَعْتَدْنا لِلْكافِرينَ سَلاسِلَ وَ أَغْلالاً وَ سَعيراً”[6] “Indeed We have prepared for the faithless chains, iron collars, and a blaze.)”
The seventh and last level is called “Jahannam” in which is “Falaq”. Falaq is a ditch in hell that when opened, fire blazes out. This level consists of the most painful of punishments….[7]

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[1] See: The Seven Heavens, Question 1859 (site: 1915).
[2] Hijr:44.
[3] The reason for this name is that “Hawiyah” is derived from the root word “هوی”, which means to fall. The name refers to falling into Asfal al-Safelin.
[4] The name of the angel guards of Hell.
[5] Kahf:29.
[6] Insaan:4.
[7] Majlisi, Muhammad Baqir, Bihaar al-Anwaar, vol. 8, pp. 289-290, al-Wafaa’ Institute, Beirut, 1409 AH.

Will there be a new life in the world after the Day of Judgment?

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New-Life

An answer to this question depends squarely on an appropriate understanding of the Day of Judgment, resurrection and its signs. We will therefore elaborate on some of the signs of the Day of Judgment and then an answer will follow to the foregoing question:
First: What is inferred from the verses of the Holy Quran is that the world ends with the arrival of the Day of Judgment and that a new world will come into being after the day of Resurrection.[1] The Holy Quran has made mention of some signs which we shall mention under three categories:
A) Incidents which take place before the end of the world: One of the pre-resurrection signs is the coming of the last Messenger. Another sign of the end of this period is a smoke that will appear in the sky. The Quran says: “Then watch thou for the Day that the sky will bring forth a kind of smoke (or mist) plainly visible.”[2]
It is narrated that a companion of the Holy Prophet (s) asked him, “What is this smoke?” The Holy Prophet (s) recited the above verse and then said, “This is such a smoke that will envelope the entire world from east to west, and it will remain for 40 days and 40 nights. A believer will experience the uneasiness of cold (like hay fever), whereas the smoke will come out of the nose, ears and rear of a disbeliever”.[3]
B) Incidents which take place on the verge of the end of the world:
1. The mountains will be crushed following a few other incidents. They will be shaken by quakes,[4] lifted up[5] and then they will be moved[6] and crushed at one stroke[7]. Then they will turn into a heap of[8] sands and then they turn into dust and disperse.[9]
2. The seas will become turbulent and will explode. The Quran says: “And when the seas are made to flow forth.”[10] “When the oceans boil over with a swell.”[11]
3. Devastating quakes: On the Day of Judgment, an ear-shattering sound will follow the sounding of the trumpet, and an unequalled tremor will rock Earth. Massive mountains, trees—in fact every place on Earth—will begin to rock at the same time. People will panic and be gripped by great fear. The most fear-inspiring aspect is that no one can escape it or find any sort of refuge, for this tremor is not like the ones with which we are familiar; rather, this tremor will continue until Earth has been flattened: “Mankind, heed your Lord! The quaking of the Hour is a terrible thing.”[12]
4. On the Day of Judgment, the Sun and the Moon, the Earth’s two sources of light, will be darkened one after the other: “When the sun (with its spacious light) is folded up; When the stars fall, losing their luster.”[13]
5. The sky and other planets are rent asunder: “When the heaven is split asunder.”[14]
6. The incidents which will be created at the start of the Day of Judgment and resurrection:
The last stage of the Judgment Day involve incidents which take place following the two preceding stages: ” On the day when the earth shall be changed into a different earth, and the heavens (as well), and they shall come forth before Allah, the One, the Supreme.”[15], [16]
It can be concluded from the above that the Day of Judgment is not the continuation of this world. This world shall turn into a mess completely because great explosions and horrific quakes will destroy everything. Thereupon, the world will emerge with a new design on the mess and ruins of this world. The resurrection of human beings shall take place in that new world.[17]
Second: There are also other evidences in the Quran which somehow substantiate the temporariness of this world. For example, the Holy Quran says, “We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed.”[18] That appointed day or term is the Day of Judgment when the skies and the earth are folded up and the earth will go through a metamorphic change. Not only the earth but also the sun, moon and other planets will not be in this system for ever. Their movement and the system in which they operate are for a temporary period of time. When the appointed time expires, then they will be overthrown and rent asunder.[19]
Scientific predictions made about the world and the existing system also accord, to a great extent, with the revelation and religious underpinnings. If there is a view opposing the revelation, it is, according to us, nothing but a conjecture which is soon or late perfected or modified by other scholars and drawn closer and nearer to the realities of the Quran.[20]
Third: As for whether or not God will create a new creature following the Day of Resurrection and upon people’s going to Paradise and Hell, it is a question which has been touched by some traditions:
Jabir bin Yazeed says that he asked Imam Baqir, peace be upon him, about this verse: “Were We then worn out by the first creation? Yet they are in doubt about a new creation. “[21]
He (Imam Baqir) said, “O Jabir, the explanation of that verse is that when Allah, the Exalted, will destroy this creation and this world, and doom people to living in paradise and in hell then Allah, the Sublime, will create a new cosmos from the beginning, and will create a new creature without male or female that will worship Him and accept the oneness of Him. Further, He will create a new earth without this earth for that creature, which will carry the burden of it. And He will create a new sky/heaven other than this sky that will spread its shadow on them.
Perhaps you think God has created only one universe and you think God has not created any man except you.
Yes by Allah, the Sublime, who has created thousands of universes and thousands of Adams, you are in the last of the worlds and you are the last descendants of those Adams”[22]
Late Allamah Muhammad Hussein Tabatabai (may his soul rest in peace) quote this meaning and considers it as one of the possible (not the only) meanings of this verse.[23]
Therefore, this world with its sky and earth will be overthrown after the Day of Judgment. And if a world is also created, it will have different features and would be beyond our imagination and perception.
For further information, see the following indexes:
1. The Nature of the Relationship of Action with Temporal Incidents, question 2229 (site: 2525)
2. The Age of Mankind, 637 (site: 701).
3. The creation of Adam and the Findings of Scientists, 2999 (site: 3297)

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[1] – Makarem Shirazi, Naser, Payam-e Qur’an (The Message of the Quran), vol.6, pg. 21, Amirul Momeneen School Publications, 1374 (1995).
[2] -Dukhan, 10
[3] – Payam-e Qur’an (The Message of the Quran), vol.6, pg. 27, Amirul Momeneen School Publications, 1374 (1995)
[4] -Al-Muzzammil, 14
[5] – Al-Haqqah, 14
[6] – Tur, 10
[7] – Al-Haqqah, 14
[8] – Al-Muzzammil, 14
[9] – Al-Waqeah, 5 and 6.
[10] – Al-Infitar, 3
[11] – Al-Takwir, 6.
[12] – Al-Hajj, 1.
[13] – Al-Takwir, 1 & 2.
[14] – Al-Inshiqaq, 1.
[15] – Ibrahim, 48
[16] – See: question 1946 on our website.
[17] – Makarem Shirazi, Naser, Payam-e Qur’an (The Message of the Quran), vol.6, pg. 40
[18] – Al-Ahqaf, 3.
[19] – Qira’ati, Mohsen, Resurrection, pg. 200, Jame’ah Islamic Modarresin Publications, Qom, 3rd edition.
[20] – Ibid, pg. 201.
[21] – Quran, Qaf 50, 15 أَ فَعَیِینا بِالْخَلْقِ الْأَوَّلِ بَلْ هُمْ فِی لَبْسٍ مِنْ خَلْقٍ جَدِیدٍ”
[22] – Faiz Kashani, Tafsir al-Saafir, vol.5, pg. 60, Tehran, Sadr, 1415 A.H.
[23] – Tabatabai, Muhammad Hussein, translation by Muhammad Baqir Musavi Hamedani, vol.18, pg. 534, Jame’ah Modarresin Publications, Qom, 1374 (1995).

Is ‘Apprehension’ a quality that can be attributed to God?

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god_first_pane55

Taking into consideration the verse “لا تُدْرِكُهُ الْأَبْصارُ وَ هُوَ يُدْرِكُ الْأَبْصارَ وَ هُوَ اللَّطيفُ الْخَبيرُ”[1], Mudrik (being apprehensive) is one of God’s names.[2] In the Quran and traditions, this attribute (Mudrik)[3] has been mentioned explicitly, thus making Him ‘one who apprehends’, as the verse also asserted.
Regarding the meaning of ‘apprehension’, there is a difference of opinion among Islamic theologians as to whether this quality is one other than Allah’s knowledge to general and specific matters, or if it is equivalent to God’s knowledge, or if it is a particular knowledge that Allah possesses of things in a specific and actual manner; in other words, according to this interpretation, God’s apprehension will mean a perception of external things and total encompassment of them.[4]
It is noteworthy that there is a consensus that it is permissible to attribute those qualities which Islam has sanctioned to Allah, and impermissible to attribute those that have been prohibited. The only matter there is a difference on are attributes that have neither been sanctioned explicitly, nor prohibited explicitly.
Some have said in this regard, that the attributes of God aren’t ‘on instruction’ (tawqifi), meaning that we don’t necessarily need the attribute to have been mentioned in a Quranic verse or hadith, rather, all that is required is for the name or quality not to be imaginary or entail something impossible for His essence. Others on the other hand, believe that only those qualities or attributes that the infallibles have used for Him can be ascribed to Him. A third group distinguishes between names and qualities, seeing the former as being ‘on instruction’ (relying on it being used in a verse or hadith) and the latter as not being so.[5]

[1] An’am:103 “The sights do not apprehend Him, yet He apprehends the sights, and He is the All-attentive, the All-aware”.
[2] Sobhani, Jafar, Al-Ilahiyyat ala Huda al-Kitab wa al-Sunnat wa al-Aql, vol. 1, p. 163, Al-Markaz al-Aalami li al-Dirasaat al-Islamiyyah, Qum, 1412 AH.
[3] Such as: “وَ اللَّهِ‏ الَّذِي لا إِلهَ إِلَّا هُوَ … الْمُدْرِكُ‏ الَّذِي يَعْلَمُ السِّرَّ وَ الْعَلَانِيَةَ”; Tusi, Muhammad ibn al-Hasan, Tahdhib al-Ahkam, researched and corrected by: Musavi Kharsan, Hasan, vol. 6, p. 319, Daar al-Kutub al-Islamiyyah, Tehran, fourth edition, 1407 AH.
[4] Al-Ilahiyyat ala Huda al-Kitab wa al-Sunnat wa al-Aql, vol. 1, p. 163.
[5] Islamic Research Center, Farhange Shia, p. 321, Zamzam Hedayat, Qum, second edition, 1386 (solar); Tabatabai, Sayyid Muhammad Husayn, Al-Mizan fi Tafsir al-Quran, vol. 8, pp. 358-359, Islamic Publications Office, Qum, fifth edition, 1374 (solar).

Please explain the intellectual and logical reasons that prove tawhid.

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tawhid1

“Tawhid” is the most prominent principle of Islam and other Abrahamic faiths. Tawhid literally means to unify and, when used as a theological term, means to believe in one god. The opposite of tawhid is shirk, which is referred to by the Quran as the “great oppression”[1] or the “unforgivable sin”.[2]

Tawhid has different levels and degrees, namely: Dhati (in essence), Sifati (in attributes), Afaali (in actions), Ebadi (in being worshipped), Malikiyyah (in ownership), Haakimiyyah (oneness in ruling) and oneness in legislation. Below we will only explain tawhid dhati and the arguments that prove it.

Dhati Tawhid (Oneness in Essence):
This level of tawhid is divided into two parts: Tawhid Ahadi and Tawhid Wahedi. The first means that there is only one being whose existence is necessary and that it has no partner or parallel. The second means to deny any form of intellectual, actual or imaginative composition for God and to believe in his non-composition, meaning that God is not a wajib al-wujud (a being whose existence is necessary) that simply does not have a parallel and is the only instance of wajib al-wujud to be found, but rather a wajib al wujud that cannot have a parallel, as it is impossible to picture a partner for him. In philosophy, this oneness is referred to as al-Wahdah al-Haqqah al-Haqiqiyyah (true and real oneness) as opposed to oneness in number, gender, etc.
Arguments in Favor of Tawhid Dhati:

Many arguments can be presented to prove Tawhid Dhati, some of which the Quran makes reference to. The following is an explanation of some of these arguments:

1- The argument of one power controlling and managing the world: If there were two powers in the world, there would be evident chaos and disorder in the world.[3] Therefore, the fact there is order in this world shows that there is only one god. Even though this argument solely proves the oneness of a manager for this world, but it can also prove the oneness of God.
2- The argument of the unified message of prophets: If there was more than one god, the other gods would also send prophets to guide people, but such a thing has never taken place.[4] In other words, the fact that there are no prophets sent by the other gods shows that they (other gods) do not exist. [5]

3- The argument of denying all parallels and partners: God’s essence is unlimited and transcendental and possesses all excellencies.[6] There is no place that is empty of Him, no time that He is not present in and no perfection that He does not possess.[7] He has no limits as the Quran says: “هُوَ اللَّهُ فِی السَّماواتِ وَ فِی الْأَرْضِ”[8] “فَأَیْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ”[9] He is everywhere and is never confined to limits, including time and place.[10] Knowing that wajib al-wujud is absolute existence and has no limits, He cannot have any parallels or partners that both share something with Him in their essence and also have something that sets them apart from Him, for His absoluteness in existence will not leave any room for another god.[11]
4- The argument of God’s needlessness: It is proven that God has no needs. Denying need from one, is another way of denying all composition from him, because every comprised being is in need of its parts to exist. Therefore, by proving that God has no needs, we can prove his oneness in the sense that He has no composition and is not comprised of different parts.[12]
5- The argument of God’s non-composition and being unlimited: As we explained above God has no parts and no needs. He is absolute existence and, due to his absoluteness, nothing limits His existence. If there was another wajib, each one would possess different existences and lack the existence of the other. Therefore, their existence would be limited and both gods would be comprised of existence and non existence which is the worst of compositions.[13] As a result, no mumkin al-wujud (contingent being) can be parallel to God because of the mumkin’s limited existence and because God’s unlimited existence does not leave any room for any parallel.[14]

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[1] Luqman:13 “وَ إِذْ قالَ لُقْمانُ لاِبْنِهِ وَ هُوَ یَعِظُهُ یا بُنَیَّ لا تُشْرِکْ بِاللَّهِ إِنَّ الشِّرْکَ لَظُلْمٌ عَظیمٌ”
[2] Nisa’:48 “إِنَّ اللَّهَ لا یَغْفِرُ أَنْ یُشْرَکَ به وَ یَغْفِرُ ما دُونَ ذلِکَ لِمَنْ یَشاءُ”
[3] See: Anbiya:22; Mu’minun:91.
[4] See: Ahqaf:4; Anbiya:25.
[5] Nahjul-Balaghah, letter 31.
[6] See: Makarim Shirazi, Nasir, Aqideye Yek Mosalman, Hadaf Press, first edition, pg. 38.
[7] See: Makarmi Shirazi, Nasir, Khoda ra Chegune Beshnasim, Mohammadi Press, 1343, pg. 42.
[8] An’am:3.
[9] Baqarah:155.
[10] Makarim Shirazi, Nasir, Aqideye Yek Mosalman, pg. 43.
[11] See: Surah Tawhid; Shura:11.
[12] There are verses in the Quran that mention God’s needlessness, such as: “وَاللَّهُ هُوَ الْغَنِیُّ الْحَمیدُ” Fater, 15
[13] Jawadi Amoli, Abdullah, Sharhe Hekmate Mota’aliyeh (Asfare Arba’ah), vol. 6, section 1, pp. 433-434, al-Zahra Press.
[14] For further information, see index: Assuming a mumkin al-wujud next to a wajib al-wujud, Question 80 (website: 1862) and index: The endlessness of God’s existence, Question 1944 (website: 1944).

Is there any death in Paradise and Hell?

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Paradise and Hell?

In the greater resurrection which is a world next to the intermediate world, all human beings from the first to the last are gathered and enter a new phase of living; they receive the rewards for their deeds and actions in the worldly life.[1]
The Quran, traditions and rational arguments agree that there is no death after the Day of Judgment occurs and human beings go to Paradise and Hell. We shall now mention a few of those verses:
The Holy Quran uses as many as seventy names to make a reference to the Day of Judgment. Each name refers to a particular attribute or feature. For example, the “Day of Resurrection” used in the Quran refers to the fact that all human beings and existents are resurrected on this Day. Since this day is eternal and there is no death in it, it is called the Day of Eternal Life (yawm al-kholud)[2]. This name has been mentioned in the holy chapter Qaf.[3]
In addition, the Quran names the people of Paradise and Hell more than seventy times describing them as immortal. We mention two verses of the Quran as examples:
“Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever).”[4]
“But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever).”[5]
It has also been stated in the traditions that there is no death in the hereafter. For example, Allamah Baqir Majlisi mentions different traditions in the eighth volume of his Behar al-Anwar (chapter 26). In one of the traditions narrated by him in this book, it has been said that death is beheaded in front of the people of Paradise and Hell like a sheep. The Prophet has been reported as having said: “When God takes the people of Paradise to Paradise and the people of Hell to Hell, death is brought to them and decapitated like a sheep in front of them. There and then a harbinger calls out:
“یا اهل الجنة خلود فلا موت یا اهل النار خلود فلا موت”[6]
That is, there is no death on the Day of Judgment; life in the hereafter is characterized by immortality and perpetuity.[7]
Rationally, man’s soul is abstract and every abstract thing is immortal. Therefore, there is no death in the hereafter and human beings do not die after they go to Paradise or Hell.
Some of the arguments presented by Muslim philosophers and theologians on the immateriality of the soul are as under:
1. The soul perceives the general concepts or generalities. Generality is abstract, so is its perceiver.
2. The soul has power over matters which the bodily things have no power over. For example, the soul can imagine infinite things but the body cannot.
3. When we see that all those things which are perceived by our senses are perceived by one thing, it stands to reason that the soul is abstract. That is because the senses do not know anything about one another’s perceptions. For example, the eye sees the whiteness of an object like cubic sugar but it does not know that it is sweet. Or we put something which we have not seen in out mouth; we feel its taste on our tongues but we do not see its color. It is therefore clear that there is an abstract general thing in us which perceives all these varied things.
4. The physical powers get worn out and start malfunctioning over time but the soul is not as such. That is because too much intellection further strengthens it. The soul is therefore not from the category of the body; it is abstract.[8]
5. Another reason for the abstractness of the soul is oneness or unity of the personality. The body is susceptible to changes but there is one thing that never accepts any changes and that is what we call “soul”. The soul does not change with the change of matter; that is because it is abstract.[9]
There are some people who do not believe in the immateriality of the soul saying that it is physical and the same as the brain. However, their arguments substantiate only that the brain cells are somehow linked with the perception not that the brain perceives the general and universal concepts.
Therefore, the immortality of the soul is closely linked with the independence and abstractness of the soul because if it is abstract, it can still exist after death.
The arguments concerning the immortality of abstract things are presented in philosophy. For further information in this regard, you should refer to philosophy books.

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[1]- The Intermediate World is personal in the sense that every human enters the intermediate world after death. As for the greater resurrection, it is relates to the entire human beings who are resurrected collectively at once. See: Worldview, by Shahid Mutahhari, under the title Resurrection, pg. 31.
[2] – Makarem Shirazi, The Message of the Quran, “Resurrection”, vol.5, pg. 58.
[3] – “Enter ye therein in Peace and Security; this is a Day of Eternal Life!” [Qaf (letter Qaf), 34]
[4] – Al-Baqarah, 81
[5] – Al-Baqarah, 82
[6] – See: Behar al-Anwar, vol.8, pp.344 & 345. The full Arabic tradition is as under:
وَ رَوَى مُسْلِمٌ فِی الصَّحِیحِ بِالْإِسْنَادِ عَنْ أَبِی سَعِیدٍ الْخُدْرِیِّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَ أَهْلُ النَّارِ النَّارَ قِیلَ یَا أَهْلَ الْجَنَّةِ فَیُشْرِفُونَ وَ یَنْظُرُونَ وَ قِیلَ یَا أَهْلَ النَّارِ فَیُشْرِفُونَ وَ یَنْظُرُونَ فَیُجَاءُ بِالْمَوْتِ کَأَنَّهُ کَبْشٌ أَمْلَحُ فَیُقَالُ لَهُمْ تَعْرِفُونَ الْمَوْتَ فَیَقُولُونَ هُوَ هَذَا وَ کُلٌّ قَدْ عَرَفَهُ قَالَ فَیُقَدَّمُ وَ یُذْبَحُ ثُمَّ یُقَالُ یَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَ یَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَ قَالَ وَ ذَلِکَ قَوْلُهُ وَ أَنْذِرْهُمْ یَوْمَ الْحَسْرَةِ الْآیَة.
[7] – It should be noted that one who goes to Hell does not always remain there. In fact, eternal life in Hell is for a specific group of people.
[8] – Allamah She’rani, translation of Sharh al-Itiqad, pg. 242 – 262.
[9] – Makarem Shirazi, The Message of the Quran: Resurrection, vol.5, pg. 287.

Can you prove why God should be unlimited?

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unlimited1_slider1

In order to answer the question, we must clarify the meaning of the infiniteness of God and His relation with other beings:
Divine infinity means that God is in every way immeasurable, unbounded, unlimited, unrestricted, without end, inexhaustible and has all attributes of perfection.[i] In all of His attributes, God is limitless and endless. When you consider His power, wisdom, justice, knowledge, etc., God is boundless. He is not restricted by time or space. He has all attributes of perfection and there is no perfection that He might lack.[ii] The essence of God is limitless and unbounded. The Quran says:
“ُوَ اللَّهُ فِی السَّماواتِ وَ فِی الْأَرْضِ”[iii] و ” فَأَیْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ[iv]
“And He is Allah in the heavens and on earth” and “Whithersoever ye turn, there is the presence of Allah.”
God is therefore present everywhere and He is not restricted by time or place. He is above time and place. However, infiniteness in relation to God does not mean that He has occupied all places in the same way and manner as the physical entities have filled them. In fact, God is not matter and He does not fill the places in the material sense. It is only matter (that has length, breadth and width) that occupies a place and God is not matter to occupy a place. Ayatollah Makarem Shirazi says:
“As for why God is not matter, it is because every material object is limited, limited by time, place, qualities, features and effects. Every physical object has a fixed dimension whereas God’s existence is infinite and immeasurable in all terms. Obviously, such a being cannot be bounded with time and place.[v],[vi]
When it comes to the question as to why God is unlimited and infinite, we must say:
First, in view of the fact that a necessary being must be all-perfect (i.e. he should have all virtues of perfection) and that He cannot be limited by anything because if He were limited, it would mean that He is a combination of existence and non-existence. It has been proved else where that combination is a sign of need and the concomitant of need is space whereas God (Who is the Necessary Being) is free from need and imperfection as was argued above. In fact, combination is against our supposition.[vii]
Secondly, it has been proved in its place that God, the Exalted, is pure existence and pure actuality. Finiteness means combination of existence and non-existence. Therefore, pure existence is not compatible with finiteness and limitation, and pure perfection cannot be limited by anything.

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[i] – Makarem Shirazi, Naser, The Belief of a Muslim, Hadaf Publication, 1st edition, pg. 38
[ii] – Makarem Shirazi, Naser, “How to Know God”, Muhammadi Publications, 1343 pg.42
[iii] – Al-An’am, 3
[iv] – Al-Baqarah, 155
[v] – Makarem Shirazi, Naser, The Belief of a Muslims, pg. 43.
[vi] – Excerpted from answer question 1944 (site: 1944), Index: “God’s Infinite Existence”
[vii] – Vide: A Collection of Student Questions, Khuda Shinasi and Farjamshinasi, Maaref Publication Office, 2003, pg. 71, with little modification.

Do the Holy Prophet’s parents enter Paradise?

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In order to get a clear answer to the above, it is necessary to know what the conditions for entering Paradise are. Based on the verses of the Holy Quran, belief in God and good deeds are generally the most important requirements and conditions for entering Paradise.[1] “And whoever does good deeds whether male or female and he (or she) is a believer– these shall enter the garden, and they shall not be dealt with a jot unjustly.”[2]
Now we shall take up the discussion to verify these conditions in respect of the Holy Prophet’s parents.
1. Belief in One God
There are multiple views about whether or not the Holy Prophet’s parents and ancestors were monotheists. We will point out those views along with its arguments and reasons.
Shia scholars [3]as well as a group of Sunnis[4] maintain that the Holy Prophet’s parents and ancestors were Muslims[5] and they worshipped the One God. Shaykh Saduq writes in his Risalah al-I`tiqadat: In our opinion, the Prophet’s parents from Adam to Abdullah and Abu Talib and also Amina, the Prophet’s mother were Muslims.”[6]
There are several reason and proofs some of which are mentioned as under:
A) Verses from the Holy Quran
The Holy Quran says: “Who seeth thee standing forth (in prayer), And thy movements among those who prostrate themselves.”[7]
This verse means that God, the Exalted, transfers the Holy Prophet’s soul from one prostrator to another. According to this meaning, the verse denotes that the Prophet’s entire ancestors were Muslims[8] and there are narrations under this verse according to which prophethood was successively transferred from the loin of one prophet to that of another prophet.[9]
B) Traditions
There are two sets of traditions about the Holy Prophet’s ancestors believing in One God and worshipping Him:
1. Traditions which imply that the Prophet’s parents were pure. For example, the Holy Prophet, peace be upon him and his family, said: “Gabriel descended upon the Messenger of God (S) and said: ‘The Most Glorious God salutes you and says: ‘verily I have forbidden hell upon the loin that produced you, the womb that contained you and the arms that raised you…'”.[10] As well, the Prophet (S) said: “God, the Glorified, always transferred me from pure loins down to pure wombs, and the bodies of ignorance have not touched me.”[11] The above hadiths (traditions) reach the status of spiritual tawatur[12] also.[13]
2. There are traditions according to which the Holy Prophet (S) will intercede with them on the Day of Judgment. The Messenger of God (S) says: I ask forgiveness for four people: Aminah bint Wahab, Abdullah ibn Abd al Muttalib, Abu Talib bin Abdul Muttalib and a man from Ansar who has a pact of brotherhood with me and has asked me to ask for his forgiveness.”[14] Based on the order of the Quran, it is not permissible for the Prophet (S) to intercede for pagans and pray for their forgiveness.[15] When the Messenger of Allah (S) says that he will intercede with his parents, it shows that they were monotheists.[16]
C) Historical Evidence
Based on historical texts, not only there is not any explicit evidence to show that the Prophet’s ancestors were polytheists; rather there are concrete proofs indicating that the Prophet’s ancestors were monotheists and worshippers of the One God. An example of this is Abdul Muttalib’s saying and supplications when Abraha, the Ethiopian, attacked Mecca to destroy Ka’ba, because at this time, Abdul Muttalib did not turn to idols for protection of Mecca but he consigned the matters to God.[17]
2. Requirement of a Good Deed
When it comes to the virtues and personal qualities of Amina, mother of the Messenger of God, there are reports in the Islamic sources which entirely indicate the greatness of her personality. Abdul Muttalib, addressing his son, says: “By God, the Exalted and the Glorified, there is no girl in Mecca like Amina, because she is modest and polite and has a pure soul. She is wise, understanding and faithful.”[18] She is the mother of the person who is the root and source of all creation, virtues, morality and good deeds; the reflection of all of God’s glorious and magnificent features and attributes.
Conclusion: Considering that the Prophet’s parents bore the conditions necessary for entering Paradise, it can be said that the Prophet’s parents and ancestors were among the good doers and people of Paradise.
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[1] – There is no doubt that these two principal conditions consist of manifestations and sub-titles.
[2] – Nisa, 124.
[3] – Allamah Majlisi, Behar al-Anwar, vol.15, p. 117, Dar Ihya al-Turath al-Arabi, Beirut, 2nd edition, 1403 A.H. Shaykh Saduq, al-I’tiqadat, p. 110, al-Mo’tamar Lil-Shaykh al-Mufid, Qom, 2nd edition,1414 A.H.
[4] – Aalusi, Sayyid Mahmood, Rohul Ma’ani fi Tafsir al-Quran al-Azim, vol.10, p. 135, Dar al-Kutub al-Ilmiyah, Beirut, 1st edition, 1415 A.H; Fakhruddin Razi, Tafsir Mafatih al-Ghayb, vol.13, pp. 32-33, Dar Ihya al-Turath al-Arabi, Beirut, 3rd edition, 1420 A.H. Haqqi, Boroswi, Ismail, Tafsir Rohul Bayan, vol.6, p. 313 and 314, Dar al-Fikr, Beirut, (date not mentioned); Ajjeloni, Jarrahi, Ismail bin Muhammad, Kashful Khifa wa Mazil al-Albas ‘Amma Ishtahara min al-Ahadith, vol.1, pp. 60-62, Darul Kutub al-Ilmiyah, Beirut, 3rd edition, 1408 A.H.
[5] – Vide: The Requirements of Islam and Belief, 1311; Quran and the Meanings of Islam and Muslims, 665.
[6] – Al-I’tiqadat, p. 110.
[7] – Shu’ara, 218 and 219: «الَّذی یَراکَ حینَ تَقُومُ وَ تَقَلُّبَکَ فِی السَّاجِدینَ».
[8] – Vide: Shaykh Mufid, Awael al-Maqalat fil Mazaheb wa al-Mukhtarat, pp. 45 – 46, al-Mo’tamar Lil-Shaykh al-Mufid, Qom, first edition, 1413 A.H.; Sanad, Shaykh Muhammad, Al-Sahabah bayn al-Adalah wal-Ismah, pp. 97-98, Lisan al-Sidq, Qom, first edition, 1426 A.H.; Rizvani, Ali Asghar, Shia-Shenasi wa Pasokh be Shobahat, vol.1, pg. 260, Mash’ar Publication, Tehran, 2ndedition, 1384 (2005).
[9] – Kufi, Furat bin Ibrahim, Tafsir Furat al-Kufi, researched and edited by Kazem, Muhammad, pg. 304, Printing and Publication Institute in the Ministry of Islamic Guidance, Tehran, first edition, 1410 A.H.; Bahrani, Sayyid Hashim bin Sulayman, al-Borhan fi Tafsir al-Quran, vol.4, p.191-193, Be’atha Institute, Qom, first edition, 1374 (1995); Baghwi, Hussein bin Mas’ud, Ma’alem al-Tanzil fi Tafsir al-Quran, researched and edited by Al-Mahdi, Abdu Razaq, vol.3, p. 484, Dar Ihya al-Turath al-Arabi, Beirut, first edition, 1420 A.H.
[10] – Shaykh Saduq, ‘Elal al-Sharaye’, vol.1, pg. 177, Dawari Bookstall, Qom, first edition,1385 (2006).
[11] – Al-Borhan fi Tafsir al-Quran, vol.3, pg. 312; Tabari, Muhammad bin Jarir, Al-Mustarshid fi Imamate Ali bin Abi Talib (A), researched and edited by Mahmudi, Ahmad p. 649, Kushanpour, Qom, first edition, 1415 A.H.; Also, this narration has been mentioned some commentary and textual sources. See: Andulusi, Abu Hayyan Muhammad bin Yusuf, Al-Bahr al-Mohit fi al-Tafsir, vol.8, pg.198, Dar al-Fikr, Beiruti, 1420 A.H.; Sha’eiri, Muhammad bin Muhammad, Jami’ al-Akhbar, p. 16, Haideriyah Publications, Najaf, first edition (date not mentioned); Mafatihul Ghaib, vol.24, pg. 537.
[12] – Tawatur means to have many routes of narration that makes it intellectually impossible for all of the narrators to agree to lie about it.
[13] – Behar al-Anwar, vol.15, p. 118 and 119.
[14] – Ibid, Humairi, Abdullah bin Ja’far, Qurbul Isnad, p. 56, Aalul-Bayt Institute, Qom, first edition, 1413 A.H.
[15] – Al-Tawbah, 113: “It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.”
[16] – Behar al-Anwar, vol.15, pg. 108.
[17] – Shia Shenasi and Answers to Spurious Arguments, vol.1, p. 261.
[18] – «فو الله ما فى بنات اهل مکه مثلها لانها محتشمه فى نفسها طاهره مطهره عاقله‏دینه» Behar al-Anwar, vol.15, pg. 99; Bakri, Ahmad bin Abdullah, Al-Anwar wa Mafatih al-Sorur wal-Afkar fi Mawlid al-Nabi al-Mukhtar, edited and researched by Rouhani, Ahmad, p. 117 and 118, Dar al-Sharif al-Razi, Qom, first edition, 1411 A.H.

Why do they call Prophet Isa “The Spirit of God”?

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There is a verse in the Holy Quran that introduces this prophet of Allah’s as such: “إِنَّمَا الْمَسیحُ عیسَى ابْنُ مَرْیَمَ رَسُولُ اللَّهِ وَ کَلِمَتُهُ أَلْقاها إِلى‏ مَرْیَمَ وَ رُوحٌ مِنْه”[1] (Jesus, son of Mary, is only a Messenger of God, His Word, and a spirit from Him whom He conveyed to Mary).
It is also relying on this verse that Ruhullah or the “Spirit of God” has been counted as one of his names in Islamic literature.
On one hand, we must note that the issue of the spirit is one that, according to the explicit assertion of the Quran, we cannot understand entirely and encompass with the limited human intellect we bear[2]. Nevertheless, we see many different verses in the Quran that give numerous meanings for the term “Ruh” or spirit, all of which share a common theme. Here are some examples of the meanings mentioned in the Quran:
1- A proximate angel of Allah’s who delivers Allah’s message to the prophets.[3]
2- A divine book.[4]
3- Aid from the unseen from Allah to His servants.[5]
4- One of the characteristics of Prophet Isa.
Regarding this final meaning, we see that the Quran once names Prophet Isa as a spirit of Allah’s[6], and in another instance, says that he was supported and backed by the Ruh al-Qudus.[7] This difference in wording can be because of the different dimensions of the spirit which isn’t very clear to us.
All of what was said might not give rise to any particular question in anyone’s mind; it is certain beliefs of the Christian faith that causes questions to rise regarding this title of Prophet Isa, namely the trinity[8]. The Christians would use these verses to convince the Muslims that even the Quran attributes certain things to Prophet Isa that eventually prove what they believe in, such as him being deity and not the creation of God and rather, the son of God.
It should be known that this matter has existed from a long time ago and our infallible imams have given us appropriate answers to them. Here are two examples:
1- Hamrān asked Imam Sadiq (as) for an explanation on the verse “وَ رُوحٌ مِنْه”. The imam (as) replied: “What is meant by “روح” here is a creation that Allah (swt) has embedded in Isa.[9]
By saying this, the imam implied that just because anyone has the spirit of God in him doesn’t necessarily mean he will also become like his lord.
2- On another occasion, in response to Muhammad bin Muslim in this regard, the sixth imam (as) says: “The same way the lord chose a house from all the houses and named it ‘His’ house, He chose [Ibrahim] from all the prophets and announced him as his ‘friend’ and khalil, and just like other similar cases, He called Isa ‘His spirit’ because he had chosen his spirit from all the other spirits, and this isn’t the least in conflict with his createdness; he was just another prophet [like the rest of the prophets] and would carry out His [God’s] will.[10]
Here, the imam (as) is pointing to a very important point, and that is sometimes Allah makes a quality that many share, stand out in a particular individual or thing, but this doesn’t disprove it for the rest. For example:
1- Although this whole universe belongs to Allah[11], He has stressed on a very small area of it (Makkah and the Ka’bah) and used the title ‘My House’ for it[12].
2- Although the Quran unequivocally states that all the prophets and angels are Allah’s chosen ones[13], yet in other places of the same holy book, Allah has touched on specific prophets as his chosen ones.[14]
3- And finally, although divine spirit has been blown into all the prophets, and even believers who aren’t prophets, and they are all supported by Allah[15], but this quality has been highlighted in Isa and also before him in Adam[16].
Therefore, we can’t see this quality of prophet Isa as something that implies divinity, as if God has incarnated in him.[17]
The first thing Prophet Isa said in the cradle was that he is the servant of the lord[18], and in the end of his mission he says to God that he told his companions to worship the God who is my and your lord[19], “You know whatever is in my self, and I do not know what is in Your Self”[20], once again declaring his servitude to the lord.
This divine messenger was created without a father, the same way Adam was created without a father and mother. Based on this, although the creation of each and every individual is in and of itself a miracle by Allah, but the miracle in the creation of these two prophets stands out more, hence the focus on them by Allah and associating His spirit with them, even though, as was repeatedly mentioned, Allah blows His spirit into whom he desires[21].
The second part of your question has been answered in Question 4431 (website: 4671); you can refer there for your answer.

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[1] Nisa:171.
[2] Isra:85 “وَ یَسْئَلُونَکَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّی وَ ما أُوتیتُمْ مِنَ الْعِلْمِ إِلاَّ قَلیلا”.
[3] Nahl:102; Maryam:17; Shu’araa:193, etc.
[4] Shura:52.
[5] Mujadalah:22; Baqarah:87.
[6] Nisa:171 “وَ رُوحٌ مِنْه”.
[7] Baqarah:87 and 253 “وَ آتَیْنا عیسَى ابْنَ مَرْیَمَ الْبَیِّناتِ وَ أَیَّدْناهُ بِرُوحِ الْقُدُس”.
[8] Of course some Christian theologians do not consider themselves tritheists, and through certain expositions, try to prove that they are monotheists. It should be noted that true Christians were indeed worshippers of the one God, as verse 64 of surah Aal Imraan states.
[9] Kuleini, Muhammad bin Yaqub, Kāfī, vol. 1, pg. 133, hadith 2, Dar al-Kutub al-Islamiyah, Tehran, 1976.
[10] Ibid, hadith 3.
[11] Aal Imraan:189 “وَ لِلَّهِ مُلْکُ السَّماواتِ وَ الْأَرْض” and tens of other similar verses.
[12] Baqarah:125 “أَنْ طَهِّرا بَیْتِی‏”; Hajj:26 “طَهِّرْ بَیْتِیَ لِلطَّائِفینَ وَ الْقائِمینَ وَ الرُّکَّعِ السُّجُود”.
[13] Hajj:75 “اللَّهُ یَصْطَفی‏ مِنَ الْمَلائِکَةِ رُسُلاً وَ مِنَ النَّاس”.
[14] Aal Imraan:33 “إِنَّ اللَّهَ اصْطَفى‏ آدَمَ وَ نُوحاً وَ آلَ إِبْراهیمَ وَ آلَ عِمْرانَ عَلَى الْعالَمین‏”; Baqarah:130 “مَنْ یَرْغَبُ عَنْ مِلَّةِ إِبْراهیمَ إِلاَّ مَنْ سَفِهَ نَفْسَهُ وَ لَقَدِ اصْطَفَیْناهُ فِی الدُّنْیا…”.
[15] Mujadalah:22 “أُولئِکَ کَتَبَ فی‏ قُلُوبِهِمُ الْإیمانَ وَ أَیَّدَهُمْ بِرُوحٍ مِنْهُ”.
[16] Hijr:29; Saad:72 “فَإِذا سَوَّیْتُهُ وَ نَفَخْتُ فیهِ مِنْ رُوحی‏ فَقَعُوا لَهُ ساجِدین”.
[17] You can refer to Question 4671 of this website in this regard.
[18] Maryam:30 “قالَ إِنِّی عَبْدُ اللَّه”.
[19] Ma’idah:117 “ما قُلْتُ لَهُمْ إِلاَّ ما أَمَرْتَنی‏ بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّی وَ رَبَّکُم”.
[20] Ma’idah:116 “تَعْلَمُ ما فی‏ نَفْسی‏ وَ لا أَعْلَمُ ما فی‏ نَفْسِک”.
[21] Ghaafir:15 “یُلْقِی الرُّوحَ مِنْ أَمْرِهِ عَلى‏ مَنْ یَشاءُ مِنْ عِبادِهِ”.

Do Shia Muslims not go to Hell?

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The question as to who the ‘saved ummah’ is has been a matter of contention and a battleground for Muslims throughout the history. These theological discussions have been mainly based on a hadith which is attributed to the Prophet of Islam, peace be upon him and his family. That hadith is called or known as iftiraq (separation) tradition. Those who have written books on sects, religions and denominations have endeavored to apply this hadith to Muslim sects in terms of their number. However, in this tradition, it has been explicitly stated that out of all the various sects, only one of them is the ‘saved sect’. That is why all the sects have been introducing and portraying themselves as the saved and prosperous sect among all the Muslim sects. In this regard, the holy Quran also refers to certain groups of people who, by making recourse to racial or tribal superiority, not only considered themselves as entitled to Paradise but they also believed that others were not worthy of entering Paradise and attaining salvation. As well, there are narrations in both Shia and Sunni sources referring to reward and punishment and Paradise and hell. At times, both sects have mentioned certain criteria for reward and punishment. With this introduction in mind, it is now necessary to clarify two basic points:
First: Has God fixed any standards for going to Paradise or Hell? The Quran refers to the sayings of those who considered themselves superior to others believing that racial and ethnic features would cause prosperity and salvation. This group of people believed that they would be subjected to punishment in Hell for a few days and then finally Paradise would be their abode. Confronting such an assumption from this group of people, God says: “And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise, or do you speak against Allah what you do not know?”[1]
Thereupon, God sets forth a general criterion for going to Paradise and Hell. He draws the attention to the general criterion by saying “Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever). But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever).”[2]
Also, some have claimed that none other than Jews and Christians would enter Paradise. The Quran considers it as an absurd claim saying that those who make such allegations have no reason to substantiate their claim. The allegation that Paradise is reserved for them is not but a dream which they cherish. God sets forth general rule and standards for entering Paradise by saying: “Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.”[3]
According to the Quranic verses, it is submission and noble deeds that make one entitled to rewards and salvation. That is to say, Paradise is not earned through chanting slogans or making an allegation. In fact, faith and good deeds are required to go to Paradise. The Quran stresses that in order for a person to become prosperous, he should abide by certain rules and principles. Good deeds are the best criterion and standard with which a man’s position in the next world is determined or measured. In other words, man is described to be either prosperous or wicked by dint of his deeds. Of course, in this categorization, the Quran names a third group of people who, according to the holy verse, are people who have hope in God’s mercy. “And (there are) others who await Allah’s decree, whether He will punish them or will forgive them. Allah is Knower, Wise.”[4]
Second: Who are the Shias who have been promised Paradise in the narrations?
There are some traditions from the Prophet (S) and the Infallible Imams (A.S.) as per which the Shias enter Paradise. The emphasis on the quality of being “Shia” makes us present a clear and tangible definition of the term “Shia” so as to better understand the narrations in this connection. Then we would be able to deal with the various understandings from such narrations.
Shia: Literal meaning
Etymologists have mentioned different meanings for the term “Shia”. They include, party, ummah, faction, companion, follower, friend, helper and a group of people who have converged or gather on a matter.”[5]
Shia: Technical meaning
Shia in its technical meaning refers to those who believe in the immediate successorship of Imam Ali (as)[6] and also believe that such succession has been alluded to him through explicit or implicit[7] mention and that it is his and his progeny’s right. Conceptually, the term “Shia” has been used for different meanings. At times, it has been used to refer to political support or advocacy or friendship and at other times, it has been used to mean following the infallible Imams (A.S.) in practice.
The Meaning of “Shia” According to Infallible Imams (A.S.)
What is understood from the narrations of the imams is that being a Shia doesn’t simply mean being affiliated with a denomination out of all other denominations, rather, being a Shia (follower) of the Ahlul-Bayt entails chastity and struggle in the way of Allah; such a person will be a true Shia. For this reason, on different occasion did the Imams deal seriously with those people who regarded themselves as Shia to justify their deeds. We will mention a few narrations from the Infallible Imams (A.S.) to clarify their point about a true Shia.
There are narrations from the Infallible Imams (A.S.) in which the qualities of a true Shia have been mentioned. Additionally, they denounce the idea that whoever is called as Shia is immune to divine punishment describing them as liars.
A man says that he said to Imam Sadiq (A.S.): “Some of your followers commit sins and say ‘we are hopeful’. The Imam replied: They are lying. They are not our friends. They are people driven here and there by their desires. Whoever has a hope of something endeavors to get it and whoever is afraid of anything, he escapes from it.”[8]
Imam Jafar Sadiq (peace be upon him): “He is not from our Shia who accepts us by only his tongue and is against our actions and our legacy. Our Shia is he whose heart and tongue favor us and who is a follower of us in practice. They are our Shias.”[9]
There are traditions describing and enumerating the qualities of true Shias. Here are two sayings from Imam Muhammad Baqir and Imam Sadiq, peace be upon them:
Jabir has been narrated to have said:
“Imam Baqir (AS) said to me: “O Jabir! Is it enough for one who claims to be Shia, to speak of his love for us?! By God, he is not our Shia, but who fears Allah and obeys Him. O Jabir! Such people will not be known, except through their humility, humbleness, trustworthiness, abundance of dhikr (remembrance of Allah), fasting, prayer, kindness towards parents, heeding needy neighbors, the poor, debtors, orphans, truthfulness, recitation of the Quran and safeguarding their tongues… they are worthy of people’s trust and confidence.”[10]
Imam Jaf’ar Sadiq, peace be upon him, said: “Our Shias are those who are pious and men of solid opinion, they are loyal and trustworthy, they are men of piety and worship, they pray fifty one (51) Rak’ats prayers during day and night, they are usually awake in the night, they observe fasts during the day, they purify their property (by paying poor-rate [Zakat]) they perform Hajj of Holy Ka’bah, they abstain from all that which is forbidden.”[11]
One of the harms or negative aspects of not explaining the proper meaning of Shi’ism is the spread of permissiveness. Over the history, we have been witnessing the behaviors of certain groups who, with an incorrect interpretation of Shi’ism, have delivered themselves from religious restrictions and have justified their falling into the quagmire of permissiveness by saying that religion means ‘knowledge of the Imam’.[12] The conclusion is that such a tendency towards Shi’ism has inflicted irreparable damages on the genuine Shia Islam.
Secondly, “As was mentioned earlier, adherence to the religion is the yardstick for reward and punishment. There is no difference, in this connection, among the segments of society. One’s lineage to a particular individual or group of people, without considering what God has taken as the criterion for salvation, will not cause nearness to God nor will it serve as a means for protection against punishments. God, the Glorified, says, “The most honorable among you in the sight of God is the most pious of you.”[13]
Addressing his brother, Zaid (better known as Zaidun Nar), Imam Reza (A.S.) says: “Oh Zayd, have you trusted upon the words of the grocers of Kufa and are conveying them to the people? What kind of things are you talking about? The sons of Ali ibn Abi Talib and Fatimah Zahra are worthy and outstanding only when they obey the command of Allah, and keep themselves away from sin and blunder. You think you are like Musa al-Kadhim, Ali ibn Husayn, and other Imams? Whereas, they took pains and bore hardships on the way to Allah and prayed to Allah day and night. Do you think you will gain without pain? Be aware, that if a person out of us the Ahl al-Bayt performs a good deed, he gets twice the reward. Because not only he performed good deeds like others but also that he has maintained the honor of Muhammad. If he practices something bad and does a sin, he has performed two sins. One is that he performed a bad act like the rest of the people and the other one is that he has negated the honor of Muhammad.”[14]
One of the duties of the religion is to reform the individual and society and to help them attain spiritual and moral perfection. This goal is not achieved without submission and adherence to divine commands which have been brought down and delivered by the messengers to human beings. Thus, it is not imaginable that the religion, which has such objectives, may have fixed or set forth an escape way for some individuals who might, despite not adhering to religious rules, enjoy the benefits and bounties of religiosity in the world and also be bestowed with blessings in the hereafter in the same way as practicing and adhering Muslims. In fact, it can be said that if it were like this, it would have been opposed to the goals of the religion. Hence, if Shia refers, as per the narrations, to following the infallible Imams (A.S.) in obeying God and doing good deeds, they will, according to the Quran, benefit from divine rewards and will enter Paradise, or else, mere psychological affiliation or attachment towards the Ahlul-Bait (A.S.) or politically following them would not cause anyone to enter Paradise.
As for the narrations which say that the first floor of Hell is reserved exclusively for sinful Muslims, we must say that the criterion for going to Paradise and Hell, according to the Quran, are a person’s deeds. A person’s individual profile shall not be taken into consideration because there must be a difference between one who is wholeheartedly believing in Islam and one who is just accepting it. God, the Exalted, says to those who claim to be believing Muslims: “Say, We submit; and faith has not yet entered into your hearts.”[15] Reciting the Two Testimonies (Shahadatayn) makes a person Muslim; he enters the pale of Islam by reciting them. That is to say, the two testimonies have something to do with the aspects of his worldly, legal and social life. One who converts to Islam enjoys certain rights which a non-Muslim does not. However, being entitled to Paradise is something beyond this. That is to say, in order for a person to enter Paradise, not only submission to God is necessary but hearty belief and good deeds are also required. That is to say practical backing is essential for gaining divine reward. Conclusively, if a person is not up to the standards and criteria for going to Paradise as mentioned in the Quran, mere qualification by the term Shia or Islam would not save him from divine punishment or entering Hell.
In conclusion, we must say that man’s deeds have been considered to be the criterion for entering Paradise. Nominal Shi’ism or Islamic identifications do not save a person from Hell fire. Hence, based on Quranic verses and sayings from the Infallible Imams, peace be upon them, Muslims and Shias who do not act upon God’s injunctions and who do not stay away from prohibitions and have not fulfilled His commands will be deprived of divine mercy and blessings and will be subjected to punishment in Hell. When it comes to whether the punishments are eternal or not or what the nature of the rewards and punishments is and how intercession works, all of these should be discussed in their appropriate place.
At the end, it should be noted that our answer to the question does not mean that being Shia has no role in one’s entering the Paradise and that whoever does good deeds, be he a non-Shia, will be entitled to Paradise. Because we believe that thought and good deeds are both important and they are like two wings with which an individual flies to eternal felicity and happiness.
For further information in this regard, vide: Tarkhan, Qasim, Mystical, Philosophical and Theological Attitude to the Personality and Revolution of Imam Hussein (A.S.), pg. 440 – 447.
Related index:
Shia and Paradise, 5350 (site: en5571)
Features and Qualities of Shia, 9835 (site: en9855)
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[1] – Al-Baqara, 80
[2] – Al-Baqara, 81 – 82.
[3] – Al-Baqara, 112.
[4] – Tawbah, 106.
[5] – Ibn Manzur, Jamaluddin, Lesan al-Arab, vol.8, p. 188, Dar Sadir, Beirut, first edition, 1410 A.H.
[6] – See: Tabtabai, Sayyid Muhammad Hussein, Shia in Islam, pp.25 – 26, Big Islamic Library, Tehran, 1354 (1975).
[7] – Explicit mention means for an individual or individuals to be designated by name to take up the responsibility of imamate, while implicit mention, that the Zaydiyyah sect believes in, is when the qualities and qualifications of an imam are stated, without anyone being designated by name.
[8] – Kulayni, Muhammad bin Ya’qub, Al-Kafi, vol.2, pg. 68, Dar al-Kutub al-Islamiyah, Tehran, fourth edition, 1365 (1996).
[9] – Majlisi, Muhammad Baqir, Behar al-Anwar, vol.65, p. 164, al-Wafa Institute, Beirut, fourth edition, 1404 A.H.
[10] – Saduq,Muhammad bin Ali Amali, translated by Kamrai, p. 626,Tehran, sixth edition, 1376 (1997).
[11] – Majlisi, Muhammad Baqir, Behar al-Anwar, vol.65, p. 167, al-Wafa Institute, Beirut, fourth edition, 1404 A.H.
[12] – Man La Yahzuruhu al-Faqih, vol.4, p. 545, Islamic Publications Institute, Qom, 3rd edition, 1413 A.H.
[13] – Hujurat, 13.
[14] – Majlisi, Muhammad Baqir, Behar al-Anwar, vol.43, p. 230, Al-Wafa Institute, Beirut, Lebanon, fourth edition, 1404 A.H.
[15] – Hujraat, 14.

What are the fundamentals and principles of Islam?

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Islam is the last religion; it is the most perfect religion in the sense that it features all things that should have been explained to humanity through revelation. The religion of Islam was brought down by Prophet Muhammad, peace be upon him and his family, for the felicity and guidance of humankind. It is the religion that was prophesied and predicted by the previous prophets. The Holy Quran which is the permanent miracle of the Prophet of Islam (s) says: “The previous prophets had given the good news of the advent of the Prophet of Islam (s) and even the People of the Book anticipated the coming of the Prophet of Islam (s).”[1]
The Quran quotes Prophet Jesus son of Marry as such: “And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad.”[2]
Like all other divine religions, Islam consists of three main domains e.g. beliefs, codes of practice and moral rules. The difference between Islam and other religion is that Islam incorporates all these domains in the most comprehensive and most exhaustive manner as compared to the religions before it. That is because Islam is the only religion that has been sent by God on all the prophets from Adam to the Last Prophet – peace be upon them. All what have been presented in Abraham’s scripture, Dawood’s Psalms, Moses’ Torah and Jesus’ Gospel have been presented in the most comprehensive way in Prophet Muhammad’s Holy Quran.[3] Unlike the previous scriptures which have been tampered with, the religion of Islam is immune to any kind of distortions and alterations.
The Islamic beliefs are the fundamentals of Islam and the roots of Islamic faith. They are Divine Unity (oneness of God), justice (God as the Just Creator), prophethood (guidance of humanity through a prophet), imamate and resurrection.
When it comes to the beliefs, a Muslim must in addition to admitting wholeheartedly the oneness of God, should also testify to the prophethood and messengership of Prophet Muhammad (s); otherwise he will not be a Muslim. There is no doubt that testifying to the oneness of God and prophethood of Muhammad (s) also requires, by extension, believing in the prophethood of other prophets, believing in the Day of Resurrection (Day of Judgment), finality of the religion of Islam, believing in the angels, the unseen and in the truthfulness of the claims of the Prophet of Islam. In addition, it is necessary that one should believe in the conspicuous and self-evident doctrines of Islam. If one does not believe in any of the above, he will go out of the pale of Islam. Since Islam is the religion of fitra (God-gifted nature) and reason, it does not accept imitation in the fundamentals of faith. Therefore, every one is required in Islam to believe in the fundamentals of the religion with his own insight and understanding.[4]
When it comes to the practical laws of Islam or what is known as “ahkaam” in Arabic terminology, we must say that every act that a duty-bound (mukallaf) does is either wajib (obligatory), or haram (prohibited), or mustahab (recommended) or makrooh (abominable) or mubah (allowable). This part of the religion is also termed or described as the branches or rites of the religion which include the prayers, fasting, Hajj, Zakat, Khums, Jihad, bidding the good and forbidding the evil, Tawalla (loving the Ahlul-Bayt) and Tabarra (detaching oneself from the enemies of the Ahlul-Bayt). Acting upon these and adhering to them guarantee man’s eternal felicity.[5]
The reason judges that either the person himself should be an expert to act according to his own insight and understanding or he should turn to an expert e.g. a qualified Mujtahid to seek his advice and act according to his verdicts.[6]
When it comes to ethical and moral rules also, Islam – as was stated above – has some of the most humane moral instructions. Morality in Islam is so important that the Prophet of Islam (s) announced that the object of his prophetic mission was to perfect the moral virtues.
Since it is not possible to introduce Islam and all its hallmarks or distinguishing privileges in this article, we must therefore suffice to mentioning some of the features of this life-giving religion. Here are a few instances:
Islam is the religion of kindness and mercy to God’s servants and creatures. According to Islam, all creatures have their own specific rights that must be respected. For instance, mercy and compassion to a killed sparrow on the part of a person will earn him God’s mercy on the Day of Judgment.[7]
The religion of Islam forbids violation of animal rights and violence towards them. It considers giving water to a thirsty tree as tantamount to giving water to a thirsty believer.[8] Islam lays so much emphasis on observance of justice towards the People of the Book and even the infidels[9] that the Commander of the Faithful, (a.s) ordered that a needy old Christian man be provided from the public treasury.[10]
Basically, Islam comes from the root Arabic word “silm” or “salam”, which means “peace.” The Holy Quran makes a clear reference to the fact that Islam is the religion of peace and security. It says:
“O ye who believe! Enter into Islam (peace) whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.”[11]
According to the Quran, lasting and sustainable global peace and calm will not come into being unless one has faith in God. The only thing that connects the human communities in terms of language, race, culture, ethnicity, geography etc. is belief in God. Islam’s justice-seeking is so clear and evident that it quite frankly calls on the People of the Book to worship the One God and avoid polytheism as it leads to justice and global peace:
“Say: O followers of the Book! come to an equitable proposition between us and you that we shall not serve any but Allah and (that) we shall not associate aught with Him, and (that) some of us shall not take others for lords besides Allah.”[12]
When Muslims migrated to Medina and the flag of victory was hoisted above their heads, proposals of peace coming from the opponents would be presented to the Prophet (s). He (s) would welcome those proposals and agree to abide by them. A concrete example that can be given in this regard is the Prophet’s truce with many Jewish tribes which took place in the first year of the Prophet’s migration to Medina. Islam advocates peace, agreeableness and public co-existence and it presents highly useful programs in this regard.[13]
The importance which Islam attaches to knowledge and science is unique and is not seen with any other religions; Islam considers seeking knowledge necessary for every Muslim.[14] It considers a learned man’s sleep to be worthier than an ignorant man’s worship[15] and the ink of the scholar is, in Islam’s perspective, more holy than the blood of the martyr.[16] It is in the light of these guidelines and such policies that Muslims reached the peak of knowledge in a short span of time; they laid out the foundation of the great Islamic civilization and presented to society great scholars such as Jabir bin Hayyan (father of chemistry), Zakariya Razi (discoverer of alcohol), Bu Ali Sina (Avicenna, the greatest philosopher and physician of his time), Ibn Haytham, Khaja Nasiruddin Tusi etc. These are the scholars who are widely known in the world and to whom tribute is paid in the West. [17]
In the Islamic thought, there is no difference between man and woman. In terms of creation, man has no privileges over man. The religion of Islam has upheld and dignified woman’s personality in the best possible manner. The Holy Quran considers Marry as sincere and close servant of God[18]. Pharaoh’s wife is introduced as a role model to believing women[19]. Moses’ mother is considered as a woman worthy of receiving revelation.[20] The religion of Islam considers woman as a source of peace and tranquility for man[21]. According to the culture of the Ahlul-Bayt (a.s), woman is not champion but she is a basil[22]; there is profuse good in her[23] and the position of mother precedes that of father[24].
According to Islam, no tribe or race is superior to other tribes or races. Piety is the standard of superiority of human beings over one another.[25] Everyone is held responsible for his own deeds; no one is punished for the misdeeds of another person.[26] God, the All-Compassionate, loves those who repent genuinely; He accepts their repentance and showers His mercy upon them.[27] He denounces those who despair of Allah’s mercy and considers despair to be a sign of disbelief.[28] He calls Muslims as brethrens for one another[29]. He does not allow slandering, backbiting and accusing others of a crime.[30] He introduces the position of a teacher as very elevated and high[31]. He considers cleanness as a sign of faithfulness and Godliness.[32]
However, the followers of Islam are, in a general categorization, divided into two groups: Shia and Sunni. With a simple research and investigation within the Quranic verses and prophetic traditions and by turning to our sound reason and the seerah (practical manner) of the wise, we can conclude that the true Islam manifests in Shi’ism.
Shia believes that it is never imaginable that the Holy Prophet (s) departed without appointing a successor and a guardian to handle and run the affairs of Islamic society.[33] According to Shia, those who succeed the Prophet (s) should be inerrant and infallible in the same way as the Prophet (s). They should be immune to all kinds of errors so that they be qualified for the leadership of society after the Prophet (s). In other words, Shia is of the view that the Prophet introduced, at God’s order, the twelve infallible Imams as his successors to protect and preserve the religion of God. According to Shiites, there are twelve successors after the Holy Prophet (s) the first of them being the Commander of the Faithful, Ali (a.s.) who is considered even by Ahl-e Sunnah (the Mu’tazlites) to be more virtuous and meritorious than the rest of the Companions of the Holy Prophet – peace be upon and his family.[34]
After Imam Ali (a.s.), ten other imams were appointed as leaders. All of them were martyred until in the year 260 A.H. when the last Hujjah (divine authority) i.e. Imam Mahdi, the Savior of Mankind, reached Imamate. He is now in occultation at present and he will reappear one day to bring justice and equity and eradicate injustice and tyranny from the world.[35]
In order to prove its claim of righteousness, Shia makes reference to decisive and definite proofs and sayings from the Holy Prophet (s).[36]
The merits and virtues of the Ahlul-Bayt (a.s) are seen so profusely in the sayings of the Holy Prophet and in Quranic verses that it is impossible to deny them and which even the Sunni brethrens admit and acknowledge.
The spiritual message of Shiites to the people of the world is not but one sentence and that is: “Know God.”[37]
The moral laws and ethical codes of Islam are the best codes that are compatible with man’s God-gifted nature and that guarantee man’s prosperity and felicity in this world and in the hereafter.[38]
For further information in this regard, refer to the following indexes:
1. Muslims’ Basic Beliefs, question, 888
2. Reasons for the Superiority of Shi’ah, question 4942 (en9686)
3. Quran and the Meaning of Islam and Muslims, question 830 (en899)
4. The Distinguishing Features of Shi’ah, question 9835 (en9855)

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[1] – Mesbah, Muhammad Taqi, Rah wa Rahnama Shenasi, pg. 113.
[2] – Saff (Rank), 6.
[3] – The difference among divine religions in the methods and shari’ah which the Holy Quran describes them as one: “Surely, the religion with Allah is Islam.”; Aal-e Imran, 19, See: Javadi, Amuli, Abdullah, Man’s Expectations from the Religion, pg. 178.
[4] – Tawzih al-Masail of Maraaje’, issue No.1.
[5] – See: Muslims’ Basic Beliefs, q.888.
[6] – Ibid.
[7] – Mizan al-Hikmah, vol.4, pg. 6962.
[8] – Wasail al-Shi’ah, vol.17, Kitab al-Tijarah, chap. 10.
[9] – Nahjul Balaghah, letter 53.
[10] – Ibid.
[11] – «یا ایها الذین آمنوا ادخلوا فی السلم کافة و لا تتبعوا خطوات الشیطان انه لکم عدو مبین» Baqarah, 208.
[12] – Aal-e Imran, 64
[13] – Durar Akhbar, pg.28, hadith 11.
[14] – Behar al-Anwar, vol.74, pg. 55, chap. Knowledge and Reason.
[15] – Ibid.
[16] – Ibid.
[17] – Vide: Nikbin, Nasrullah, Islam According to Western Scholars.
[18] – Aal-e Imran, 42.
[19] – Al-Tahrim, 11.
[20] – Al-Qasas, 7.
[21] – Aal-e Imran, 164.
[22] – Nahjul Balaghah, letter 31.
[23] – Man La Yahzuruhu al-Faqih, vol.3, pg. 385.
[24] – Al-Kafi, vol.2, pg. 162; For further information, vide: Index: Woman in Islam, question No. 265.
[25] – Al-Hujurat, 13.
[26] – Al-An’am, 164.
[27] – Baqarah, 222.
[28] – Yusuf, 87.
[29] – Al-Hujurat, 87.
[30] – Tafsir Namunah, vol.14, pg. 370 and 400.
[31] – Behara al-Anwar, vo.74, chap. 165, hadith 193.
[32] – Mustadrak al-Wasail, vol.16, chap. 319, hadith 9.
[33] – Tabatabai, Muhammad Hussein , Shia in Islam, pg. 128.
[34] – See, Bedayatul Ma’aref, Mohsen Kharrazi, (Imamate Section).
[35] – Mutahhari, Murteza, Theology and Mysticism, pg. 38.
[36] – See, Bedayatul Ma’aref, Mohsen Kharrazi, (Imamate Section).
[37] – Tabtabai, Muhammad Hussein, Shi’ahin Islam, pg. 236.
[38] – Extracted from question 649 (Islam and Shi’ism).